In the spiritual world there are atmospheres, waters, and earths, just
as in the natural world; only the former are spiritual, while the latter
are natural (n. 173).

There are degrees of love and wisdom, consequently degrees of heat and
light, also degrees of atmospheres (n. 179).

Degrees are of a two-fold kind, degrees of height and degrees of breadth
(n. 184)..

Degrees of height are homogeneous, and one is from the other in
succession, like end, cause, and effect (n. 189)..

The first degree is the all in every thing of the subsequent degrees (n.
195)..

All perfections increase and ascend along with degrees and according to
them (n 199).

In successive order the first degree makes the highest, and the third
the lowest; but in simultaneous order the first degree makes the
innermost, and the third the outermost (n. 205).

The outmost degree is the complex, containant and base of the prior
degrees (n. 209).

The degrees of height are in fullness and in power in their outmost
degree (n 217).

There are degrees of both kinds in the greatest and in the and least of
all created things (n. 222).

In the Lord the three degrees of height are infinite and uncreate, but
in man the three degrees are finite and created (n. 230).

These three degrees of height are in every man from birth and can be
opened successively; and as they are opened, man is in the Lord and the.
Lord in man (n. 236).

Spiritual light flows in with man through three degrees, but not
spiritual heat, except so far as man flees from evils as sins and looks
to the Lord (n. 242).

Unless the higher degree, which is the spiritual, is opened in man, he
becomes natural and sensual (n. 248).

1. What the natural man is, and what the spiritual man (n. 251).

2. The character of the natural man in whom the spiritual degree is
opened (n. 252).

3. The character of the natural man in whom the
spiritual degree is not opened and yet not closed (n. 253).

4. The
character of the natural man in whom the spiritual degree is
entirely closed (n. 254).

5. Lastly, The nature of the difference
between the life of a man merely natural and the life of a beast (n.
255).

The natural degree of the human mind regarded in itself is continuous,
but by correspondence with the two higher degrees it appears when it is
elevated as if it were discrete (n. 256)..

The natural mind, since it is the covering and containant of the higher
degrees of the human mind, is reactive; and if the higher degrees are
not opened it acts against them, but if they are opened it acts with
them (n. 260).

The origin of evil is from the abuse of the capacities proper to man,
that are called rationality and. freedom (264).

1. A bad man equally with a good man enjoys these two capacities
(a. 266).

2. A bad man abuses these capacities to confirm evils and falsities, but
a good man uses them to confirm goods and truths (n. 267).

3. Evils and falsities confirmed in man are permanent and come to be of
his love and life (n. 268).

4. Such things as have come to be of the love, and consequently
of the life, are engendered in offspring (n. 269).

5. All evils
and their falsities, both engendered and acquired, have their seat
in the natural mind (n. 270).

Evils and falsities are in complete opposition to goods and truths,
because evils and falsities are diabolical and infernal, while goods and
truths are divine and heavenly (n. 271).

The natural mind that is in evils and in falsities therefrom is a form
and image of hell (n. 273).

1. The natural mind that is a form or image of hell descends through
three degrees (n. 274).

2. The three degrees of the natural mind that is a
form and image of hell, are opposite to the three degrees of the spiritual
mind which is a form and image of heaven (n. 275).

3. The natural mind
that is a hell is in complete opposition to the spiritual mind which is a
heaven (n. 276).

4. All things of the three degrees of the natural mind
are included in the deeds that are done by the acts of the body (n. 277).

The Lord from eternity, who is Jehovah, created the universe and all
things thereof from Himself, and not from nothing (n. 282).

The Lord from eternity, that is, Jehovah, could not have created the
universe and all things thereof unless He were a man (n. 285).

The Lord from eternity, that is, Jehovah, brought forth from Himself the
sun of the spiritual world, and from that created the universe and all
things thereof (n. 290).

There are in the Lord three things that are the Lord, the Divine of
love, the Divine of wisdom, and the Divine of use; and these three are
presented in appearance outside of the sun of the spiritual world, the
Divine of love by heat, the Divine of wisdom by light, and the Divine of
use by the atmosphere. Which is their containant (n. 296).

The atmospheres, of which there are three both in the spiritual and in
the natural world, in their outmosts close into substances and matters
such as are in earths (n. 302).

In the substances and matters of which earths are formed there is
nothing of the Divine in itself, but still they are from the Divine in
itself (n. 305).

All uses, which are ends of creation, are in forms, which forms they
take from substances and matters such as are in earths (n. 307).

1. In earths there is a conatus to produce uses in forms, that
is. Forms of uses (n. 310).

2. In all forms of uses there is a
kind of image of creation (n. 313).

3. In all forms of uses there
is a kind of image of man (n. 317).

4. In all forms of uses there
is a kind of image of the infinite and the eternal (n. 318).

All things of the created universe, viewed in reference to uses,
represent man in an image; and this testifies that God is man (n. 319).

All things created by the Lord are uses; they are uses in the order,
degree, and respect in which they have relation to man, and through man
to the Lord, from whom [they are] (n. 327).

Uses for sustaining the body (n. 331).

Uses for perfecting the rational (n. 332).

Uses for receiving the spiritual from the Lord (n. 333).

Evil uses were not created by the Lord, but originated together with
hell (n. 336).

1. What is meant by evil uses on the earth (n. 338).

2. All
things that are evil uses are in hell, and all things that are good
uses are in heaven (n. 339).

3. There is unceasing influx out of
the spiritual world into the natural world (n. 340).

4. Those
things that are evil uses are effected by the operation of influx
from hell, wherever there are such things as correspond thereto (n.
341).

5. This is effected by the lowest spiritual separated from
what is above it (n. 345).

6. There are two forms into which the
operation by influx takes place, the vegetable and the animal form
(n. 346).

7. Each of these forms receives with its existence the
means of propagation (n. 347).

The visible things in the created universe bear witness that nature has
produced and does produce nothing, but that the Divine, out of itself
and through the spiritual world, has produced and does produce all
things (n. 349).

Two receptacles and abodes for himself, called will and understanding,
have been created and formed by the Lord in man; the will for his Divine
Love, and the understanding for his Divine Wisdom (n. 358).

Will and understanding, which are the receptacles of love and wisdom,
are in the brains, in the whole and in every part of them, and therefrom
in the body, in the whole and in every part of it (n. 362).

1. Love and wisdom, and will and understanding therefrom, make
the very life of man (n. 363).

2. The life of man in its first
principles is in the brains, and in its derivatives in the body (n.
365).

3. Such as life is in its first principles, such it is in
the whole and in every part (n. 366).

4. By means of first
principles life is in the whole from every part, and in every part
from the whole (n. 367).

5. Such as the love is, such is the
wisdom, consequently such is the man (n. 368).

There is a correspondence of the will with the heart, and of the
understanding with the lungs (n. 371).

1. All things of the mind have relation to the will and understanding,
and all things of the body to the heart and lungs (n. 372).

2. There is a correspondence of the will and understanding

3. With the heart and lungs, consequently a correspondence

4. Of all things of the mind with all things of the body (n. 374).

5. The
will corresponds to the heart (n. 378).

6. The understanding corresponds
to the lungs (n. 382).

7. By means of this correspondence many arcana
relating to the will and understanding, thus also to love and wisdom, may be
disclosed (n. 385).

8. Man's mind is his spirit, and the spirit is the
man, while the body is an external by means of which the mind or spirit
feels and acts in its world (n. 386).

9. The conjunction of man's spirit
with his body is by means of the correspondence of his will and
understanding with his heart and lungs, and their separation is from
non-correspondence (n. 390).

From the correspondence of the heart with the will and of the lungs with
the understanding, everything may be known that can be known about the
will and understanding, or about love and wisdom, therefore about the
soul of man (n. 394).

1. Love or the will is man's very life (n. 399).

2. Love or the will
strives unceasingly toward the human form and all things of that form (n.
400).

3. Love or the will is unable to effect anything by its human form
without a marriage with wisdom or the understanding (n.401).

4. Love or
the will prepares a house or bridal chamber for its future wife, which is
wisdom or the understanding (n. 402).

5. Love or the will prepares all
things in its own human form, that it may act conjointly with wisdom or the
understanding (n. 403).

6. After the nuptials, the first conjunction is
through affection for knowing, from which springs affection for truth (n.
404).

7. The second conjunction is through affection for understanding,
from which springs perception of truth (n. 404).

8. The third conjunction
is through affection for seeing truth, from which springs thought (n. 404).

9. Through these three conjunctions love or the will is in its sensitive
life and in its active life (n. 406).

10. Love or the will introduces
wisdom or the understanding into all things of its house (n. 408).

11.
Love or the will does nothing except in conjunction with wisdom or the
understanding (n. 409).

12. Love or the will conjoins itself to wisdom or
the understanding, and causes wisdom or the understanding to be reciprocally
conjoined to it (n. 410).

13. Wisdom or the understanding, from the potency given to it by love or
the will, can be elevated and can receive such things as are of light
out of heaven, and perceive them(n.

14. Love or the will is purified in the understanding, if they are
elevated together (n. 419).

15. Love or the will is defiled in the
understanding and by it, if they are not elevated together (n. 421).

16.
Love, when purified by wisdom in the understanding, becomes spiritual and
celestial (n. 422).

17. Love, when defiled in the understanding and by it,
becomes natural, sensual, and corporeal (n. 424).

18. The capacity to
understand called rationality, and the capacity to act called freedom still
remain (n. 425).

19. Spiritual and celestial love is love towards the
neighbor and love to the Lord; and natural and sensual love is love of the
world and love of self (n. 426.).

20. It is the same with charity and
faith and their conjunction as with the will and understanding and their
conjunction (n. 427).